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Found 20 results

  1. Dal Panth Amrit Sanchar

    I want to take amrit from dal panth in panjab. Does anyone know any locations within panjab where dal panth host amrit sanchaars. Also on what occasions do they hold amrit sanchaars. Do they host them on gurpurabs, sangrand, etc
  2. Gurfateh... Does anyone know the true marayada of taking bhang? I have heard panj puthay is the parataan marayada. Also what are the valid methods of consumption (barring smoking it)? Akaal!
  3. Does the sikh panth or any of the guruscondem the use of mercenaries in the khalsa army, or did they say that my sikh shoulf never be a mercenary. I know guru sahibs have had many conflicts with mercenary forces and that guru gobind singh attemptwd assassination happened by mercenaries. But is there anything wrong for a sikh to become a mercenary
  4. Dastaars/Dhumallay

    Gurfateh Ji, Sangat ji, does anyone have a contact (shop or outlet) in India where I can order proper Khalsa Royal Blue F74 malmal dastaars? The really deep blue shade (almost purple looking) that doesnt fade? Nihung colour. Thank you. Vaheguru!!
  5. Gurfateh Sangat Ji, I was wondering if anyone has travelled, lived or spent some time in Anandpur Sahib from the UK? I have been wanting to go and experience Sikhi life out there but do not know how to go about it. Any advise? Where do people stay? (Hotels, Gurdvara) How about work - if any? Travelling? How to do sangat or get in touch with Singh's/Nihung Singh's there? Any help or tips would be great. Also just to mention, I have no relatives or friends out there. I went to Punjab around 15 years ago for a couple of months. Thank you. Gurfateh Ji.
  6. Answering misconceptions regarding Miri-Piri: https://tisarpanthdotcom.wordpress.com/2016/03/16/misconceptions/
  7. Bhai Taru Singh

    The Episode about Taru Singh- the fearless martyr who refused to retreat from impeding death. Dohra: Oh devout acolyte heed to with firm devotion of heart and mind, This is the episode concerning Taru Singh who had Khan Bahadur damned, By relinquishing his scalp he forced Khan into eternal perdition. (1) In Majha, Punjab, is the village Poolha, In flawless peace and piety did Taru Singh reside there, Famed for his nature, known as Taru Singh Nihung he was. (2) Chaupai: As his demise heeded so did the Lahore Nawab's tether fray, Debauchery abounded and unholiness ran rife, It was in the year of Bikrami Samvat, 1802, that did Taru Singh earn his glory. (3) Dohra: Inquiring of his subjects did the Nawab make his fears plain, The Singhs possessed no business, nor did they till the land, thus from whence did they gain their financial prowess? (4) Chaupai: Royal decrees had forbidden any tithes or donations to be made to the Singhs*, The Nawab's own proclamations had forbidden financial cultivation of the Singhs, Why then did the pangs of hunger not wreck them? (5) All roads to and fro were picketed, Singhs were shot on sight and looted, A village sheltering a Singh was razed to the ground with it's inhabitants, Why then did the Singhs not perish? Were they disguised, now, as nomadic mendicants?**(6) He had laboriously slaughtered even the relations of the Singhs, As diligently as a falcon he had dragged and shredded them from their underground havens, His forces had slaughtered them left and right. (7) How long could humans breathe without food? How did the Singhs survive solely on wild mush? How did they even remain operational against him? (8) Dohra: A serpent's mouth unfurled the entire matter, Nor were the Singhs dying of starvation nor had they deserted the Nawab's domains, They relied upon those Sikhs who first ate themselves and then fed them. (9) Chaupai: The pseudo Guru, Harbhagat Niranjana, a self styled rival to Sri Kalgidhar***, confirmed this, There was no dearth of such Singhs in this nation, who after sustaining themselves, sustained their militant brethren. (10) Poverty, and starvation were accepted by these Singhs, A fellow Singh without comfort however was unbearable to them, Suffering only fires, they collated warm garments for their sword wielding siblings in faith. (11) Whatever they earned through labor, they dispatched to their warring brethren, Those among them who made mats and ropes also followed suite, With such support the Singhs of the wild resided and warred like monarchs. (12) Even those who resided at great distances served their militant brethren with devotion, Even those who breathed the air of foreign lands sent their earnings to these Singhs, These Singhs were very dear to them. (13) Upon hearing this the Nawab was distressed, Indeed the Khalsa panth was very onerous, Only Allah alone could annihilate it, man was but a straw in his efforts. (14) Reiterating his initial policies to efface the Singhs, He ordered his forces to prey upon all Singh sympathizers, With the deaths of them would the militant Singhs be deprived of their sustenance. (15) Chaupai: Niranjana's joy knew no bounds then, He disclosed the identity and whereabouts of Taru Singh Nihung, He also disclosed the Singh's means of concealment (16) Engaged in agriculture nothing demarcated the Nihung from his fellow villagers, Farming was his daily bread, Along with his fellows he paid the state tax (17) What remained after taxation, he sent to the Singhs, His mother and sister who performed menial tasks also emulated him, This was their means of serving the Khalsa Panth and earning merit in it's sights. (18) Surviving on the coarsest fare and minimum victuals, Taru Singh and his family reposed their faith solely in the Guru Panth Khalsa, Offering it their entire earnings. (19) The Azaan was inaudible to them, No Muslim or Sultani Pir was their solace, Salvation to them consisted solely of the Guru's word. Death was of no concern to them. (20) Ganga and Yamuna were not their shrines, Only the pool of the Guru would suffice, Jagganath to them was a deity with maimed limbs, Rama and Krishna did not concern them. (21) Dohra: Remaining inert during the day, all three traveled at night, Upon their heads they carried bundles for the Singhs, Unnoticed by foot patrols they so moved. (22) Chaupai: Mehtab Singh being another fellow Singh also resided in the wild, From Mirankot he had eluded capture since the day he had beheaded Massa the Ranghar, He had deserted his village and vanished in the jungles. Only fellows knew this. (23) Raiding local, and far paced hamlets, He supplied his 50 odd men and the Singhs with provisions, He waylaid the rich and deprived them of their goods. (24) At times requesting and at others demanding Mehtab Singh had begun collecting tax, His rates were fixed and his name was spread far and wide, Those who refused fell prey to loot and arson. (25) Dohra: Addressing Niranjana, the Nawab conferred upon him Imperial favor. Ordering him to take a battery he ordered the arrest of both Singhs, He was to engage and subdue Mehtab's band at all costs. (26) Chaupai: Taru Singh Nihung, devoid of armed support was to receive a warrant from the judiciary, The officer dispatched to arrest him was to be accompanied by a platoon of 20 men, Taru Singh was to be escorted back to Lahore. (27) Saluting the Nawab, both companies left Lahore, One proceeded towards the jungles where Mehtab Singh was said to reside, and another detained Taru Singh Nihung in his own village. (28) Encamping in the neighboring village of Bhardana, Taru Singh was produced in chains, Neighboring farmers and villagers alike rushed to see him for the Nihung was well famed, Offended and nervous, the Mughals lashed out with whips and fists. (29) Offering bribes, the villagers managed to secure the freedom of the Nihung's sister, For the Mughals possessed no courtesy, nor grace towards infidel women, The villagers glimpsed Taru Singh's tranquil complexion and felt distressed. (30) Dohra: The village of Bhardana was a village of Gursikhs, They felt enraged at the treatment of the Nihung, They resolved to slaughter the Mughals there and then, notwithstanding any retaliation. (31) Chaupai: Resolving to join the Singhs in the wild, the villagers conveyed their decision to the captive, The Mughals would cease to exist on the ends of their swords, And any after parties would discover a smoldering village. (32) The release and service of a Gursikh was deemed as a noble task in the Guru's house, It was more fruitful then saving a cow or protecting a Brahmin, Taru Singh however refused to grant his consent to the villagers. (33) He (Taru Singh) was the son of that Guru who had sacrificed his progeny but not his faith, If his Guru had not fled from the Mughals then why should he, the Guru's Sikh? Had not the Guru sacrificed his sons and grandsons for his Sikhs? (34) The glory and extrapolation of the Guru Panth Khalsa hinged on sacrifice and martyrdom, Taru Singh's own Guru had recognised this and exuberantly accepted it as a viable fact, He being a devout Sikh, how could he retreat from performing this sacrifice? (35) Dohra: It was for the Khalsa Panth that the Sikh Gurus had made so many sacrifices, The account in blood solely hinged on the malicious heads of the Mughals, The Guru not only sacrificed his family and followers but also joined them himself! (36) Chaupai: Whatever the Guru pledged, he fulfilled, His sacrifice was supreme and noble. Offering himself to the fourth Babur's wrath, he traded his life for keeping his word. (37) He had ordained that whenever the Sikhs (*) desired to regain sovereignty (**), They should valiantly discard their lives, Whenever the Mughals committed atrocities on the non-Muslims, the Sikhs should face up to them. (38) This message conveyed to Guru Angad Dev Ji, by Guru Nanak Dev Ji, Had passed from Guru to Guru until the fifth Nanak, Who with his own blood had put it into play. (39) Guru Hargobind Sahib Ji and Guru Har-Rai Ji were not ordained to make sacrifices, The eighth Nanak upon reaching Delhi solely placed the blood debt on Mughal heads, The very Mughals who reigned above all. (40) Dohra: Upon accepting the Divine crown, the ninth Nanak contemplated this fact, Recognizing the truth in this fact he marched to Delhi, There he offered his blood to sate the thirsty Mughal sword. (41) Chaupai: Then arrived the glorious Guru Gobind Singh! Fulfilling the mandate of the first Nanak, he sacrificed his entire progeny, As a final seal he pledged his own life in this cause. (42) Sacrificing his sons at the altar of war (***), The Guru ordained that faith and progeny cannot be preserved simultaneously, Two swords will never reside in one sheath. (43) The Guru ordained that Kal-Yug now held sway, In it's reign no two powers could co-exist, At this the villagers queried as to the underlying reason beyond the Gurus' sacrifices. (44) Dohra: Bhai Taru Singh answered that the veracity of the Guru can never be effaced, The Guru and the Guru's utterings were not the mere prattling of men, But the voice of the Supreme Divine. (45) The Sikh Gurus had performed Supreme sacrifices which no men could emulate, He being a Sikh was bound to remember that his Guru sacrificed his all for him, How then, could he even entertain the thought to save his own life? (46) Chaupai: Overawed at his will, the congregation wondered as to the unfortunate turn of events, What had possessed Guru Nanak Dev Ji to pledge such a vow? Begging from Taru Singh, they asked him to relate this Divine episode. (47) Why was temporal power made the abode of sacrifice? Did not the Gods and Goddesses of fortune reside at Guru Nanak Dev Ji's glorious feet? Did not sacred muses flock around him? (48) Did not Vishnu bring his own possessions to the Guru's keep? Did not Kuber serve as his treasurer? Did not Ganga and Saraswati answer to his voice? (49) Upon hearing this, the Nihung hushed his brethren, Mere mortals could not comprehend the Divine will, That was only for the Guru himself to know. (50) -End of Part I, continued in Part II. (Sri Gur Panth Prakash, Episode 106). From http://tisarpanth.blogspot.co.nz/2015/07/relinquish-thy-scalp-but-not-thy-creed.html
  8. Sukhnidhan (Bhang)

    Why nihungs drink Sukha ,I know they said , that it is maryada and five patte are allowed. But I think it is not good for any singh who is member of Khalsa army.
  9. I want to do Santhyaa of Sri Guru Granth Sahib from damdami taksal. But I don't know anything, can anybody tell me about this . Where I can take it and in how much time . I am from Ludhiana area . Can I stay there for Santhyaa.
  10. ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖਾਲਸਾ, ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਹਿ With the Kirpa of Kalgidhar Patshah Sahib Sri Guru Gobind Singh Ji Maharaj, Tarna Dal and Panjva Takhat Shiromani Panth Akali Buddha Dal Chalda Vahir Chakarvarti will be conducting a Sarbloh Raag Kirtan Darbar on Saturday 15th March 2014 commencing at 2:30pm. All 3 Granths will be Parkash and will also feature talks, workshops and authentic Ranjeet Akhara Shastar Vidiya, all in English. This will be followed by Paath recital from the 3 Granths, and concluded with Raag Kirtan consisting of Dasam & Sarbloh Bani. Location: Baba Sang Gurdwara, 7-9 St Paul's Road, Smethwick, West Midlands, B66 1EE. For more information, contact 07453270778 or 07970770782. *WORKSHOPS AND RAAG KIRTAN DARBAR* 2:30PM ONWARDS *WHERE* Baba Sang Gurdwara, 7-9 St Paul's Road, Smethwick, West Midlands, B66 1EE. POSTER BELOW Our humble benthi to all the sangat, please try to attend and share / forward this message. ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖਾਲਸਾ, ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਹਿ www.BudhaDal.org www.TarnaDal.com www.SriSarblohGranthJi.com www.Nanaksar.co.uk
  11. A brand new site www.TarnaDal.com has been brought to you. On this site, you will find the history of Baba Deep Singh Ji's Dal, whom he was the commander-in-chief of. Gain knowledge on misinterpreted and unknown subjects within Sikhi and learn more about your Sikh martial history. Also expect rare banis to be found online, including the Sri Bhagauti Astotar and the traditional Nihang Ardaas. Created under the supervision of Baba Makhan Singh and Baba Gajjan Singh and supported by all Nihang Jathebandis. Sat Sri Akaaal
  12. (An amalgamation with Top 20 Sikh battles). One of the ignored battles of Sikh history, and one which has been repeatedly shrouded by the veils of darkness is the lost battle. Fought between the Akali Nihungs, the British and the remaining vestiges of the 'Phulkian' misl, the battle marked the exile of the Akali Nihungs from their beloved Punjab and the ascendance of the British power over the virgin Punjab. Despite the vocal disparities prevalent between the Akali Nihungs and the Sikh polity, both seamlessly intertwined with each other during times of crisis. By 1845 A.D. such a crisis was heavily prevalent in the atmosphere. After the demise of Maharajah Ranjit Singh in 1839 A.D., his trusted advisors, the Dogras had slowly gained control of the empire's affairs. By setting the late Maharajah's subsequent heirs at each other's throats, they had commenced a chain of events which had weakened the foundations of Khalsa independence. Subsequently, disgusted by their indolent behavior and voracious nature many of the empire's generals and chiefs had resigned from their positions and migrated to other parts of the empire or other nations. As a result, the mother of the Maharajah's potential heir, Maharani Jind Kaur, was made queen in a heavily unstable empire and handed the reins of a complex entity. One which was proving to be mutinous on a numerous different fronts. Seeing the Khalsa's army's spirit and it's tendency to execute traitors and warmongers, the Dogras slowly depleted it's finances until even the most loyal soldier turned himself against the monarchy. This event catalyzed in Lal Singh Dogra and Hira Singh Dogra convincing the queen to break the cis-Sutlej treaty. The treaty had been a perpetual understanding between the late Maharajah and the British, solemnly binding both sides from crossing their respective side of the Sutlej river. An action which could easily be interpreted as a subtle gesture of war. Furthermore it stalled the Maharajah from extending the Khalsa empire's precedents into British India. What the British however failed to acknowledge at the time, was that by stalling Ranjit Singh they had only fueled his ambition and displayed their own Achilles heel to him. Maharani Jind Kaur slowly traversed herself into the Dogra's ambush and gave the Khalsa army her full blessings to commence preparations for invading British territory. On one hand the Dogras were assisting the army and outlining decisive maneuvers against the British, whilst on the other they were reporting the Khalsa's plans to British envoys. Thus, the battle and it's subsequent outcome was decided upon even before both armies came in sight of each other. Despite inflicting an unheard rate of casualties upon the British, via it's indigenous guerrilla tactics and facsimile achieved via the leadership of European generals, the Khalsa extensively suffered from the outset of the war. Subtle traitors such as Ranjodh Singh Majitha failed to assist the main detachment of troops with utmost clarity and speed, whilst the Dogras betrayed the Khalsa troop's weak spots to their new found masters. Ultimately only one battle remained to be fought, it would decide the concluding outcome of the entire war. The Khalsa decided to base its remaining power at this central spot and planned an elaborate trap for the British. One if successful would ensure the demise of all white soldiers present. It was at this critical conjuncture that Maharani Jind Kaur, after being notified of the Dogra forces ineptness and the bloody casualties inflicted upon the valorous Khalsa troops, summoned the noble Sham Singh Attari from his indigenous residence. Sham Singh had been a great bureaucrat and noble of the Khalsa court in his heyday and on several occasions had acted as general of the Khalsa forces. On receiving his queen's summons he discarded his son's marriage ceremony and joined the Nihungs of Budha-Dal at Akal-Takhat. There he pledged alliance to the Khalsa nation in front of Guru Granth Sahib Ji and presented himself before Akali Baba Hanuman Singh Ji, the commander-in-chief of both the Budha-Dal and Shaheedan misl along with the venerable position of head custodian of Akal-Takhat. Akali Baba Hanuman Singh was no common soldier himself. In his own right, he was a veritable one man legion. Perpetually encased in his armour and weapons he presented a fearsome spectacle to both friend and foe alike. Born in 1755 A.D. he had served as an Akali under both Akali Baba Naina Singh Ji, and Akali Baba Poohla Singh Ji. Both valued proponents of the Khalsa empire in it's various transformations. After Baba Poohla Singh's demise, Hanuman Singh had ascended to the commander-ship of both the Budha-Dal and the Shaheedan misl at the able age of 68 years. Since then he had never faltered in his duties and was ever-ready for combat. Thus when Sham Singh pointed out to him the large deficiency in the general Khalsa army's numbers, Hanuman Singh chuckled with delight and chastised him by humorously citing the Akal-Nihungs solemn pledge to perpetually defend the Khalsa nation. After enrolling Sham Singh and his sons, in his own force Baba Hanuman Singh set out for Sobroan, where the rest of the Khalsa awaited him. It is said that just before retiring for the night, and rest before the commencement of the battle, the Dogras slipped out of the heavily guarded Khalsa camp and notified the British generals of the Khalsa ambush. In return for such devious intelligence, the British ordered the Dogras to abscond from the battlefield alongst with any sympathizers they possessed. The Dogras extensively tried convincing Sham Singh to re-write his solemn pledge to the Khalsa, and join them in their retreat from the battlefield. But the chivalrous knight refused. On the 10th of February 1846 A.D. the final battle of the first Anglo-Sikh war was enjoined between the troops of the East India Company, and the Khalsa empire. Despite realizing that their ambush had been betrayed, the Khalsa troops valorously impaled themselves on the British guns, and slaughtered their fair-skinned foes. In the midst of the battle Sham Singh, and Baba Hanuman Singh virtually squeezed the blood from the British as if they were crushing lemons. At 90 years of age the venerable Baba displayed supernatural feats of strength which saw his white foes avoid him as if he were the very Abrahamic devil himself. Meanwhile Sham Singh himself dispatched many a white to the Christ's feet himself whilst being heavily wounded in the chest. Ultimately it was only after the last Khalsa troop had evacuated the field that he allowed himself to fall. On closer examination of his body it was seen that he had been shot a total of eleven times in the course of one-day. It was only on the behest of his legendary resolve, coupled with his warrior's stamina that he continued to fight for the honoring of his pledge. Meanwhile the remaining Akalis regrouped once more under Baba Hanuman Singh. After commencing a head-count and weighing up the situation, the Akalis decided upon a divergent course of action. Rather than plaguing the British in their present condition, they would encamp at Patiala and regroup. Not only would this grant them a temporary reprieve from the battle, it would also assist them upon calculating a new stratagem to encounter the British and if need be open the path to Nanded for them. With this thought in mind Baba Hanuman Singh undertook the journey to Patiala. The monarch of Patiala, and a venerable stooge of the British, Maharajah Karam Singh on receiving word of a numerous horde of Akalis camping on his doorstep hastily summoned the British. Fearing retribution for his refusal to build a shrine, in consecration of Guru Teghbahadur's visit to Patiala, he devised a murderous attack upon the Akalis with his British counterparts. As a result the Akalis were caught unaware when detachments of British, and the Patiala legions encircled them. Despite such an extensive setback, they prepared their weapons and with the name of the supreme being on their lips commenced a murderous charge upon their foes' artillery. Historically speaking, records estimate the martyrdom of 32,000 Akalis in the course of this battle until only the stubborn Baba Hanuman Singh and his detachment of 5,000 Singhs were left standing. In a Napoleanic fashion they commenced to form a tight-knight cloister which valorously commenced the slaughter of the foe, until it too fell to the enemy's bullets. Thus the last stronghold of the Akali-Nihungs in Punjab was reduced to ashes. Yet hope still lingered in the form of the 21 survivors of the bloody debacle. Lead by Baba Prahlada Singh, who was chosen to succeed Baba Hanuman Singh by the survivors, they commenced a heart-rendering journey towards Nanded. There they hoped to gain a temporary reprieve at Hazoor Sahib, and rebuild their legions under Baba Prahlada Singh's general-ship. Alas it was only a vain ambition. Influenced by revivalist Hindu fundamentalists, a discordant individual named Ala Singh had ousted the vanguard of Khalsa tradition from Hazoor Sahib; and seated himself in it's stead. Adorning the bana, apparel, of an Akali Nihung he marched out with his accomplices, heavily armed to the teeth to confront Baba Prahlada Singh and his wards. Realizing that the Guru was not smiling upon their course of action, and instead found satisfaction in their deaths, Baba Prahlada Singh and his injured companions enjoined the foe in battle one final time and after slaughtering Ala Singh left for their heavenly abodes. Thus the lost battle was concluded. http://tisarpanth.blogspot.co.nz/2013/06/the-lost-battle.html
  13. Know your Nihung.

    Despite having existed for almost 300 years, in their present forms, there are still many aspects of Akali history which remain to be uncovered by the panth. Their extensive contributions to the panth in blood, as well as saintliness has spread the shade of Guru Nanak's tree far and wide. Many individuals amongst their ranks have passed into and retain lofty positions in the Sikh mainstream's psyche, unfortunately however the fact that they were Akalis has easily been hidden and/or forgotten to target the Guru' legions with lies and fallacies. Not only are these lies detrimental to the panth at large, but will also (and in an ironic twist) succeed in doing what the mughals, colonials and other anti- panthic forces failed to succeed in. That is separate the Sikh from his Guru bu injuring the Guru's 'rehat.' It is up to the panth now to repay its soldiers back for the sacrifices they have been continually making for it. 1.) Baba Fateh Singh Ji- The youngest son of Guru Gobind Singh Ji, and one of the panth's youngest martyrs, Baba Ji was born in 1699 A.D. at Anandpur Sahib. It has been recorded in history that once the divine congregation asked the Guru to give them a sight of the divine creator. The Guru ordered Baba Ji to grant the congregation it's wish. Baba Ji stood up took an extensive amount of blue cloth, and entered a room adjoining his father's court. He emerged a few moments later dressed entirely in blue and adorning a farla. This, Guru Gobind Singh Ji then told the congregation, was the glimpse of the divine being. Baba Ji was martyred by Wazir Khan in 1705 A.D. 2.) Bhai Mani Singh- Unbeknownst to many one of the foremost and legendary martyrs of the panth, and one whose image endures even today, Bhai Mani Singh was an Akali Nihung. A great scholar and a veteran of Guru Gobind Singh Ji's battles, Bhai Saab was proficient not only in religiosity, music and battlefield tactics but also in the art of politics. His invaluable calligraphy was called upon by the Guru in the final compilation of Guru Granth Sahib Ji, and for this he was greatly blessed by his beloved master. Born in 1665, Bhai Saab journeyed to Anandpur Sahib in company of his family to meet the ninth master, Guru Teghbahadur. The Guru after seeing his strong devotion and mental endurance adopted him under his own wing and alongst with the young Guru Gobind Singh and Baba Deep Singh, had him trained in various disciplines in order to enable him for service of the panth in the future. When Guru Gobind Singh revealed his desire to battle against the tyranny of the state at the time, Bhai Mani Singh eagerly flocked to his standard and prepared himself for battle. To this end he was given the privilege of accompanying the Guru into the battles of Bhangani, Dehra Doon and Naudan. It was after the legendary valour he displayed at Naudan that the Guru bestowed him with the title of his 'diwan' or minister. In 1699 Bhai Saab alongst with his entire family received amrit from the Guru, and became an Akali amongst the Guru's battalions. Pleased with his service and dedication the Guru parted with his invaluable minster when he sent him to Harmandir Sahib to render the service of 'Granthi' or custodian alongst with five other Khalsa Singhs. Bhai Saab's first action on reaching Harmandir Sahib was to discard the Brahminical rituals which had crept in due to the absence of a strong presence of Sikhs, he than set about propagating the Sikh ethos which resulted in the widespread conversions of the regional farmers. In 1705 A.D. when the fort of Anandpur Sahib was evacuated, it was Bhai Mani Singh who received and took Mata Sundar Kaur and Mata Sahib kaur to Delhi for safekeeping. After the Guru's demise, and on orders of Mata Sundar Kaur, Bhai Saab not only compiled Dasam granth but also resolved the factional friction which had arisen between the 'Tat Khalsa' and the 'Bandai Khalsa.' At the time he was the jathedar, head, of the Amritsar branch of Damdami Taksal. A position he shared with his erstwhile contemporary, Baba Deep Singh. By 1737 A.D. the situation of the panth on the Indian sub-continent had fluctuated from better to worse, until an extensive holocaust was planned against them. This resulted in widespread executions and torture of Sikhs irregardless of age, gender and affiliation. It was only Bhai Saab's influence with the Muslims and Hindus of Amritsar which prevented his execution at the hands of the state. Despite this, he was still saddened by the plight of his contemporaries and Khalsa brethren. Knowing that Zakariya Khan, the tyrant of Lahore, would not stop his holocaust of the panth as long as there was breath in his body he decided to apply for permission for Sikhs to celebrate Diwali in Amritsar. When Zakariya demanded what he would receive in turn Bhai Saab replied he would pay him an extensive sum of cash. To this Zakariya agreed, but already his Machiavellian mind was making other plans. A few weeks before Delhi he had his soldier step up their surveillance rounds and extend their patrolling borders. This resulted in a mass exodus of Sikhs going underground and as a result not one individual coming to celebrate Diwali in Amritsar. Thus, a strong pillar of the panth, Bhai Mani Singh was check-mated by Zakariya who had him arrested and brought to trial almost immediately. Bhai Saab however was not deterred. Twelve of his sons had already accepted martyrdom before him, and he was not deterred in following them. When given the option to convert to Islam he refused, and with unnatural joy accepted his sentence condemning him to be hacked to death. The day of martyrdom finally dawned and Bhai Mani Singh prepared himself to follow in the footsteps of the countless martyrs gone before him. It is said that when the executioner was readying himself to execute his orders, Bhai Saab stalled him and indicated to him to hack him into the smallest pieces possible. All through his bloody demise he remained peaceful and finally with the name of the beloved creator on his lips, he breathed his last. His martyrdom resulted in a mass-sclae uprising of the panth which had been thought impossible, and ultimately became one of the many flames which catalysed in the birth of the Sikh empire. 3.) Baba Binod Singh Ji- A descendant of Guru Angad Dev Ji, the second Guru of the panth, and an able warrior Baba Binod Singh was the head of the Dal Panth (in succession to Guru Gobind Singh Ji himself) and the first head of the Budha Dal. A strategically able general and a lethal fighter, he was one of the 5 Singhs commanded by the tenth Guru to accompany Baba Banda Singh Bahadur in his mission of destruction. Ultimately after declaring Khalsa-rule and carving an empire for the latter, Banda Singh forgot about his vows to the Guru and renegaded by creating the 'Bandai Khalsa.' This was a neo version of the Khalsa ordained by the Guru, and discarded many of the Guru's commands. They took to wearing red and foregoing the traditional greeting of 'Waheguru Ji ka Khalsa Waheguru ji ki Fateh' and tradition of 'Jhatka.' In order to prevent a mass infiltration of Bandais (as they were known) into the 'Tat' (true) Khalsa, Baba Binod Singh alongstwith his forces left Banda Singh in 1713, and went his own way. Ultimately after a series of confrontations with the 'Bandais' the panth was made whole once more, and Baba Binod Singh passed jathedari of the Dal Panth to Baba Darbara Singh. 4.) Nawab Kapur Singh- The father of the modern day Dal system, and third jathedar of Dal Panth after Baba Binod Singh Ji. Nawab Kapur Singh was a charismatic individual who transformed the Sikhs from refugees into warriors. His extensive campaigns against the mughal and Afghani forces soon made him a force to be reckoned with, and he was bestowed with the elite title of 'Nawab' of the Khalsa panth. Born in 1697, he played a pivotal role in Sikh politics and warfare. Ultimately he carved an extensive amount of territory for himself in Punjab, and became head of the famed Singhpuria confederacy. Along with Baba Deep Singh, Jassa singh Alhuwalia and other confederates he transformed the gateway of India into a solid blockade and undertook extensive campaigns against Delhi. It was under his guidance that the Dal Panth was split into seven entities. The Budha Dal, the Tarna Dal and it's five subsequent battalions. After bonding the panth together into an unbreakable coalition and passing 'Nawabship' otno Jassa Singh Alhuwalia, he breathed his last in 1753 A.D. 5.) Sultan Jassa Singh Alhuwalia- A forebear of Nawab Kapur Singh, and fourth jathedar of Budha Dal. Sultan Jassa Singh Alhuwalia was the matriarch of the legendary Alhuwalia misl and one of the most feared foes of mughals and Afghanis alike. Raised by Mata Sahib Kaur, the mother of the Khalsa, and trained by Nawab Kapur Singh he was famed as a legendary warrior and a master of Gurmat. He was instrumental in bringing about the birth of the Sikh empire, and was the last individual who held the Sikh confederacies together. Born in 1718 A.D. in a family of Sikhs, he was filled with a religious passion at a young age. This passion ultimately shaped him into one of the most fearsome warriors the panth has ever known. It is said that he nearly decapitated Ahmad Shah Abdali, the Afghan overlord, during the bigger holocaust and it was only the timely intervention of the Shah's horse which saved him. Even then the horse was decapitated into two clean halves by Jassa Singh. He also dedicated himself to the rejuvenation of Amritsar, especially Darbar Sahib, which had suffered extensively due to the Afghans and mughals. He died in 1783 A.D. and was cremated by his beloved Darbar Sahib. 6.) Baba Sahib Singh Kaladhari- Ninth jathedar of Budha Dal, and the last Akali jathedar of Akal Takhat, Baba Sahib Singh Kaladhari's name struck fear into the hearts of the colonials during the raaj. In an extensive undertaking to destroy Sikhi via conversion, the colonial government banned and falsified many traditions of the panth in order to crush its indomitable spirit. Many of these fallacies continue even today, especially the debacle over the authenticity of Dasam Granth and 'Jhatka.' At the time it was only Baba Sahib Singh Kaladhari who rose to the fore to challenge the colonials and succeeded in dissolving many of their policies. It was he alone who made it possible for Singhs to carry Kirpans and wear farlas on their dastaars, under the colonial government who wanted to ban such practices. The forebears of the Akalis and the SGPC succeeded in sullying his image, however, as a result of which he was constantly attacked physically as well as otherwise. His sacrifices and actions were soon forgotten and ultimately only the Nihungs treasure his memory today. A shame on the Sikh nation for forgetting one of it's diamonds. 7.) Baba Sohan Singh Ji Bidhi Chandia- Born in 1904 A.D. Baba Sohan Singh was the tenth jathedar of the Baba Bidhi Chand Dal. His father was the ninth head, and as a result, he grew up in a Gurmat environment surrounded by Akali Nihungs. After succeeding his father he established his dal, as a battalion in 1929 and undertook and extensive preaching tour throughout Punjab. He preached the gospel of the panth to many individuals in the isolated regions of India, and a s a result Sikhi flourished in areas where it had never even been heard of before. His 'chakarvarti' (nomadic) battalion traveled from one region to another planting the seeds of Gurmat wherever it went. He also took an extensive hand in the declaring of Gyani Kartar Singh Ji as the rightful head of Damdami Taksal. Ultimately this illustrious abbot breathed his last in 1975 A.D. after passing jathedari onto his son, Baba Daya Singh Ji. 8.) Bhai Avtar Singh Brahma- One of the greatest martyrs of the Khalistan movement, and an illustrious head of the Khalistan Liberation Force (KLF), Bhai Saab joined the Baba Bidhi Chand Dal at a young age and became heavily engrossed in seva of the Dal's horses. Born at village Brahmpura (hence the Brahma) in 1951 A.D. he was influenced by Sant Jarnail Singh Bhindranwale's call to arms for preservation of the panth in India. His Dal answered the call with great gusto and he alongst with thousands of others raised weapons in the face of the Indian state's brutal expulsion of democracy. It was during this time he became head of the KLF and became famed as the 'Sikh Robin Hood.' His daring exploits, in which he assassinated politicians and armed personnel plaguing the common man, soon became famed globally and his image inspired many foreign Sikhs to travel back to India and fight against the tyrannical Indian institution. Ultimately after a long and fabulous career as a revolutionary he attained martyrdom in 1988 A.D. http://tisarpanth.blogspot.co.nz/2013/04/some-lesser-known-akali-singhs-who.html
  14. The Event: 1st UK BARSI OF SINGH SAHIB JATHEDAR BABA BISHAN SINGH JI - Organised by Budha Dal (Baba Surjeet Singh) and Tarna Dal Where: Gurdwara Sri Guru Dasmesh Sahib, 49 Gypsy Lane, Leicester, LE4 6RB When: 20th April 2013 The Program: Amrit Santchar at 3:00pm Various Bania: 5:00pm Talk on Jathedar Baba Bishan Singh Ji: 5:40pm Aarti Arta: 6:40pm Katha by Bhai Jagraj Singh (Basics of Sikh): 7:20pm Kirtan: 8:20pm DAL PANTH AMRIT SANCHAR: 3:00PM Kakaars will be provided however if you have your own Kakaars then you may bring them (Sarbloh Kara is essential) Kes Ishnan on the day is required (Before the Amrit Sanchar) Please refer to the poster below for more details, the promotional video will be released soon. Also RSVP to the event on Facebook: http://www.facebook.com/events/346011185507487/?fref=ts
  15. Nihung Singh.

    Can any Nihung Singh please check this and tell me whether I am wrong or right? http://tisarpanth.blogspot.com/b/post-preview?token=uTaaUjwBAAA.K_yfxuB2Yr87QAvAWBAIgQ.rAN2fk0rWmY-1TXcACJGuA&postId=7062767969032621260&type=POST
  16. Farla?

    Gurfateh Saadh Sangat Ji How does someone Get a Farla? What does he Have to do? Can a woman get a Farla? Gurfateh
  17. Akali Kirtan Darbar Dedicated to the Nihang Singhs of Dasmesh Pita Saturday 8th December 2012 Kirtan by Bhai Sukhwinder Singh (Sukhi Baba) (Birmingham) Katha by Bhai Jagraj Singh (London) Sukhmani Sahib: 5;00pm Rehiras Sahib: pmAarti Arta: pmKatha: pmKirtan: PMGurdwara Sri Guru Singh Sabha 5 Newark Road, Fengate Peterborough PE1 5XS Contact: Bhujhang@live.com
  18. Nihung Singh maryada.

    Umm can anyone explain what is going on in this video. Regarding jhatka and Hindu style aarti.
  19. I am sure the Nihungs would have had a system of unarmed combat, after all they were warriors and what if someone sneaked up on them or they were wihout shastar or had no time to use a kirpan. And I am sure someone somewhere will know what is it and how effective it is. Please share your thoughts on this topic and lets not argue esepcially since some people start slagging of or approving of Niddar Singh.
  20. Ik-Oankar SatGur Prasad! Vaheguru Ji Ka Khalsa! Vaheguru Ji Ki Fateh! With Guru Sahibs kirpa the site has been updated, please see the traditions section for a new article on Sarbloh which discusses the Sarbloh Sarbloh Parkash Granth and its relations to Sarbloh Bibek within Khalsa Maryada and to Sikh psyche. Link to page: http://www.nihangsin...ad-sarbloh.html
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